185452: Ruling on the words of one who says “If Ramadan were all year long, there would be fewer evils, and that would have been better”

What is the ruling on someone saying “If Ramadan were all year long, there would be fewer evils, and that would have been better”? Please note that the person who wishes that knows for certain that there can be no objection to the rulings of Allah, may He be glorified and exalted, and he believes that no one can make suggestions to Allah, may He be glorified and exalted.

Praise
be to Allah.

What a person should do is hold his tongue
and not concern himself with that of which he has no knowledge, or say
things that do not concern him and are of no benefit others.

With regard to a person saying, “If Ramadan
was all year long as there would be fewer evils”, even though there is
nothing wrong with merely saying that from an Islamic point of view, because
it is proven that there are fewer evils in Ramadan, because the devils are
chained up during that month and their temptation and harm are reduced,
saying such a thing – despite what we have said – is not appropriate,
because no one knows what would happen to people if Allah had enjoined them
to fast the entire year. That is a matter of the unseen which no one knows
except Allah. The fact that evils are reduced in Ramadan, which Allah has
enjoined upon His slaves, does not necessarily mean that the same would be
true if Allah had ordained that the entire year should be Ramadan. Allah,
may He be exalted, says (interpretation of the meaning):

“Say
(O Muhammad SAW): ‘(But) the things that my Lord has indeed forbidden are
Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse,
etc.) whether committed openly or secretly, sins (of all kinds), unrighteous
oppression, joining partners (in worship) with Allah for which He has given
no authority, and saying things about Allah of which you have no knowledge’”

[al-A‘raaf 7:33]

“And
follow not (O man i.e., say not, or do not or witness not, etc.) that of
which you have no knowledge (e.g. ones saying: ‘I have seen,’ while in fact
he has not seen, or ‘I have heard,’ while he has not heard). Verily! The
hearing, and the sight, and the heart, of each of those you will be
questioned (by Allah).”

[al-Isra’ 17:36].

With regard to the words “but that would
have been better”, it is clearly wrong to say this; in fact it is audacity
towards Allah, and speaking about Allah without knowledge. It is suggesting
something to Him, and that is poor etiquette towards Allah and is more akin
to objecting to His laws and His decree, may He be glorified. Allah, may He
be exalted, has forbidden anyone among His creation to decide alongside Him,
as He says (interpretation of the meaning): “And
your Lord creates whatsoever He wills and chooses, no choice have they (in
any matter). Glorified be Allah, and exalted above all that they associate
as partners (with Him)” [al-Qasas
28:68].

So He has stated that no one among His
creation has any choice over what He creates and decrees. He also says
(interpretation of the meaning):

“It
is not for a believer, man or woman, when Allah and His Messenger have
decreed a matter that they should have any option in their decision. And
whoever disobeys Allah and His Messenger, he has indeed strayed in a plain
error”

[al-Ahzaab 33:36].

So He has stated that no one among His
creation has any choice with regard to His command and law.

Think about what happened in the story of
the creation of Adam, and the story of the angels and the Lord of Glory:

“And
(remember) when your Lord said to the angels: ‘Verily, I am going to place
(mankind) generations after generations on earth.’ They said: ‘Will You
place therein those who will make mischief therein and shed blood, - while
we glorify You with praises and thanks (Exalted be You above all that they
associate with You as partners) and sanctify You?’ He (Allah) said: ‘I know
that which you do not know’”

[al-Baqarah 2:30].

Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah
have mercy on him) said:

This was based on their assumption that this
is what would happen with the generations of mankind who were to be placed
on earth. They declared the Creator to be above such a thing, and they
venerated Him and stated that they worshipped Allah in a manner that was
free of any element of mischief, as they said: “while we glorify You with
praises and thanks” that is, we glorify You in a manner that is
befitting Your glory and majesty

“and sanctify You”
– it may be that what is meant is: we purify ourselves for Your sake; that
is, we purify ourselves by acquiring good characteristics, such as loving,
fearing and glorifying Allah, and by ridding ourselves of bad
characteristics.

Allah, may He be glorified, said to the
angels: “I know” concerning these successive generations “that which you do
not know”, because you are speaking on the basis of speculation, whereas I
know what is apparent and what is hidden, and I know that the good that will
result from the creation of these successive generations is many times
greater than any evil that may result from it. If there was nothing more
involved in that but that Allah, may He be glorified, wanted to choose from
among them the prophets, the s@iddeeqs, the martyrs and the righteous; and
so that His signs might become manifest to His creation; and so that many
acts of worship might be done that would not be done without the creation of
these successive generations, such as jihad and so on; and so that the
hidden potentials of the sons of Adam, both good and evil, might be
demonstrated by means of testing them; and so that His enemies might be
distinguished from His close friends, and His supporters from His opponents;
and so that the hidden evil in the heart of Iblees, that was the main part
of his character, might be made manifest – these are all great reasons, some
of which, let alone all of them, would have been sufficient reason for
that.